Friday, January 28, 2011

Week Three

Reading Reflections:
Hispanic/Latino Theology pp. 104-133
            This week’s reading focuses especially on the importance of cultural heritage in Hispanic theology. Chapter five, “The Oral Tradition of a People” by Ana Maria Pineda, explores the role of artistic and oral tradition in Hispanic theology. Pineda explains the traditional roles of tlacuilo and tlamatinime in the Aztec-Nahuatl culture (108). Tlacuilos were artists, charged with the task of “faithfully [drawing] the history of the people” (108). This task required that the tlacuilo “commune profoundly with his heart” as well as the heart of the people (108). Tlamatinimes were the “[masters] of the oral transmission of the people” (109). They were a source of wisdom in the Nahuatl culture, articulating the traditions as painted by the tlacuilos and shaping the rostro y corazon (face and heart) of the community (110). Understanding the history of these roles in Aztec-Nahuatl culture can help us better understand the importance of both art and wisdom in the Hispanic community today. Pineda points out the prominence of murals in Hispanic neighborhoods, noting that “the paintings combine symbols of the past…with scenes of current Hispanic/Latino reality” (113). These murals continue the tradition of the tlacuilo and serve as a source of strength, empowering “marginalized communities to take claim of their rightful place in society by publicly manifesting the diverse aspects of their life” (113). Also, continuing the traditional role of the tlamatinime, elderly members of Hispanic communities “faithfully transmit the wisdom they have guarded throughout their lives” (114). Pineda argues that in many ways, Hispanic theologians also take on these roles, by “[committing] their lives to the ‘articulation of the faith experience of United States Hispanics’” (115). Just as the tlacuilos and tlamatinimes lived alongside their people, seeing and reflecting the rostro y corazon of the community, today’s Hispanic theologians are called to the same task. And I would argue that all theologians of all cultures are called to this task, which Pineda rightly describes as a “lifelong process” and “daily pursuit” (115-116). I especially appreciated this reminder that my studies and my ministry (which are one and the same) call for both daily and lifelong commitment.
            Chapter six, “Sangre llama a sangre” (“Blood Cries Out to Blood”)by Jeanette Rodriguez, discusses the role of cultural memory in Hispanic theology (118). Specifically, she explores the role of Our Lady of Guadalupe in shaping Hispanic cultural memory and theology (118). Rodriguez defines cultural memory as something that “transmits an experience rooted in history that has reached a culturally definitive, transformative status” (122). Thus, specifically for the Mexican people, Our Lady of Guadalupe serves as a powerful cultural memory of their “once silenced” voice being restored along with their human dignity (123). Guadalupe does this by appearing to the conquered Nahuatl people and speaking in their own language rather than Spanish, the language of their conquerors (123). Thus, Guadalupe “[enters] into their history and [incarnates] their culture, symbols, and language” (123). In true liberatory fashion, Guadalupe frees the Mexican people from cultural oppression by “demanding that they participate in the reclaiming of their own voice” (123). Further affirming and appealing to the culture of the people, Guadalupe identifies herself in the language of the Aztec gods with whom the Nahuatl people would have been familiar (128). And finally, Guadalupe chooses Juan Diego as her messenger, indicating her care and even preference for the low class Indian people, the conquered (129). Rodriguez asserts that all these things come together to affirm the humanity of the Mexican people, proving that they are indeed “made in the image and likeness of their Creator” (132). As someone who has spent time in Mexico, I know the powerful role Guadalupe plays in Mexican culture even today. I have often wondered about/struggled with the popularity of Guadalupe since she is directly linked to Catholicism and most of my Mexican friends are very anti-Catholic due to their connections with the Methodist Church. However, this article gave me theological reasons to appreciate Guadalupe’s role in Mexican culture as a positive, affirming force in the collective cultural memory of the people.

Journal Article Reflections:
La organización de su iglesia- El Interprete
            This week, I read the article “La organizacion de su iglesia” (“The Organization of Your Church”) in El Interprete. I must admit, when I first saw the article on the front page, I actually thought that it was a joke. It proclaimed, “
Es muy importante que todos y cada uno de los ministerios hispanos estén perfectamente organizados” (“it is very important that each and every Hispanic ministry is perfectly organized”). I clicked on the article, which proved to be an explanation of how to (“perfectly”) organize Hispanic ministries in such a way as to be recognized as independent entities by the Book of Discipline of the UMC. The article stressed the importance of every Hispanic ministry being organized in this way, even listing possible consequences of remaining “unorganized” such as losing claim to the facility in which the ministry meets if the local church closes. After reading this article, my reaction to El Interprete proved exactly the opposite of last week— I was frustrated and reminded of the challenges that lie ahead for United Methodism if it is to move forward into the future. First of all, the requirements for Hispanic ministries to be independent and recognized include all of the requirements of full-fledged local congregations. This includes five committees, all functioning under the standards of the Discipline. These requirements must also be met in order for representatives to be sent to Annual Conference or records to be kept at the Conference level. These traditional standards of the UMC are not only unrealistic for Hispanic ministries, they also reflect an insensitivity to (or ignorance of) the Hispanic culture. The relational culture of the Hispanic people is marked by authenticity rather than organization, by true church families rather than committees; to withhold recognition and representation until Hispanic ministries organize themselves according to majority standards is to allow structural violence in the very place we call the Kingdom of God. If the Hispanic community is truly to become a part of the UMC, things must change. And if the UMC is to move forward singing “strength for today and bright hope for tomorrow,” it has no choice but to welcome the Hispanic community into its midst.

Vocational Discernment:
           
This week, my vocational discernment was fueled by Lisa Schirch’s forum on security and peacebuilding. As someone who is fairly new to the concept of peacebuilding as vocation, my understanding of what constitutes peacebuilding is expanding and changing almost every day. Her presentation further stretched my definition of peacebuilding and reminded me that building peace means interacting with, engaging, and inviting all people to come and learn God’s way of peace (Is 2.3-4). For Schirch, this means working very closely with the military, which is very different from the grassroots peacebuilding that I typically imagine. While I could not see myself working with the military, this example reminded me of the importance of intentionally stepping outside “peace” circles for the purpose of relationship, dialogue, and the transformation of all people.

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